Antinatalism: The Tragedy of Being Born
On February 7th, Mumbai business executive Raphael Samuel made international headlines by indicating his intent to sue his parents for causing his life. Samuel explained that his parents’ decision to procreate was purely in their own self-interest and never accounted for the likelihood of suffering that he would later endure; just like how he might sue someone for causing him physical and mental distress, Samuel believes that his parents’ choice to give birth to him led to essentially the same result as if he had been kidnapped: he was forced to go somewhere against his will. Although he has been unable to find a lawyer to represent him and no judge has indicated a willingness to hear the case, Samuel insists that he is mostly concerned with making a public statement to underline his belief that procreation is not necessarily a good thing – and this is also why he plans to sue his parents for only one dollar.
Samuel affirms what’s known as ‘antinatalism,’ a philosophical position which contends that it is always, in principle, wrong to procreate. Though antinatalism can take a variety of forms, a common threadline amongst its defenders is not simply that an increased population overstresses the environment or that giving birth to people leads to problems for others down the line, but rather that it is bad for the person who is born that they are born – that is to say, antinatalism argues that birth is an inherent harm, not merely an instrumental one.
In the words of philosopher David Benatar, life is “permeated by badness” to a degree that irrevocably tips the scale against any possible assessment in its favor; despite being filled with pleasurable experiences and beautiful things, the world is also home to (literally) every kind of evil and pain – to force someone into such an arena against their will is to expose them to possible goods, but guaranteed harms. Of course, death is also a harm, so Benatar insists that it is only morally permissible to perpetuate a life, not to cause one to either begin or end.
Samuel is also concerned about the impact of humanity on other species; as he told the BBC, “There’s no point to humanity. So many people are suffering. If humanity is extinct, Earth and animals would be happier. They’ll certainly be better off. Also no human will then suffer. Human existence is totally pointless.” By 2050, Samuel’s home country of India alone is predicted to have nearly 1.7 billion residents, a threatening problem that has sparked national conversations about government policies to curtail overpopulation. In Samuel’s mind, antinatalism could serve a functional role to better manage the limited resources of an already-crowded globe.
In 1968, Garrett Hardin published a paper titled “The Tragedy of the Commons” where he argued that rational agents acting in their own self-interest could easily deplete a shared resource of limited size (for it always makes sense to each individual to take a little bit more, despite the eventual burden placed on the system as a whole). Particularly as questions of climate change, sustainability, and overpopulation loom in the contemporary discourse, Hardin’s illustration of a hillside laid barren by nothing but rational choices resonates more than many would care to admit.
So, although it is unlikely that many will find Raphael Samuel’s nihilistic doctrine or David Benatar’s anti-birth philosophy attractive in itself, a second look at the antinatalist thesis might make more sense than people initially think – even if it might make for some awkward tension at your next family gathering.